鄔親潤居士2024年10月8日晚間講於萬佛聖城大殿

諸佛菩薩、師父上人、各位法師、佛友，阿彌陀佛！今天是弟子親潤來跟大家結法緣，如果有不如理不如法的地方，還請大家慈悲指正。

All Buddhas, Bodhisattvas, Venerable Master Hua, Dharma Masters, Dharma Friends, Amitabha. Today is Qin Run’s turn to tie the Dharma affinity with everyone. If what I say is not in accordance with Dharma, please kindly correct me.

弟子今天要講的內容，是圍繞著修行的地點而做的一點功課。起因是之前與另一位佛友的對話。這位佛友住在離我們的分支道場不遠的地方，但是只是偶爾才來道場參加法會。我想鼓勵她可以經常來道場一起修行，因為我認為親自來道場跟自己在家修行的效果肯定是天壤之別，既然有福報可以住在道場附近，為何不利用這個優勢來道場修行呢？

Tonight’s topic is about the best places for cultivators with reference to sutras with Venerable Master’s commentary. I was inspired by a conversation I had with a friend of mine. She lived very close to one of DRBA’s branches. However, she only occasionally came to our branch to join Dharma events. So I tried to encourage her to come to our branch more often, because I believe that, there is a huge difference between cultivating at home and at the temple. Since she already has the blessings to live close to temple, why not taking this opportunity to come to cultivate in person in the temple?

她的回答是：我在家裡佈置了很清淨的佛堂，裡面也供奉了佛像，每天可以不出家門就禮佛誦經。如果有大法會的話，可以連接到Zoom在家裡參加，不用跟其他居士擠在一起，而且家裡有空調吹，拜佛的時候會很舒服呢！

She answered that, “I set up my own Buddha hall in my house which is very clean and adorned with Buddha’s statue. Without leaving my home, I can bow to Buddha and recite sutras. If there is an important Dharma event in CTTB, I can easily connect to Zoom and participate. It’s more comfortable and convenient at home with air conditioning, and avoid the crowd.”

弟子愚鈍，當時聽了她的理由，一時不知道如何反駁，覺得好像也蠻有道理的，但是心裡還是覺得來廟上與大眾一起共修是最好的。直到最近在仔細研讀《誌公禪師因果經》的時候，才發現原來誌公禪師早已給了答案。

I couldn’t refute to her reasoning at that time due to my limited wisdom, and thought that her reasonings were kind of making sense. However, deep in my mind, I still believe that cultivating with Dharma assembly in Buddha hall is the best thing to do. Not until recently did I find the proper answer. Chan Master Zhi Gong has already provided the answer to the same question for Emperor Wu of Liang, in the Sutra of Chan Master Zhi Gong‘s Explanation on the Cause and Retribution.

在經文中有一段梁武帝與誌公禪師的問答內容。 梁武帝就問誌公禪師說：「法師呀，我們誦經能不能積累功德呀？能種福田嗎？」誌公禪師回答說：「念經功德不可思議。 但是根據念經的方式不同， 分為上中下三等。」

In the Sutra, one of the questions that Emperor Wu of Liang asked Chan Master Venerable Zhi was: “How is the merit and virtue generated from reciting sutra, and how is the field of blessing from reciting sutra?” Chan Master Venerable Zhi answered, “The merit and virtue generated from reciting sutra is incredible. However, depending on the ways that people recite sutra. The merit and virtue they generate may fall into three levels: upper level, middle level and lower level.”

梁武帝就問了：「法師呀，您一直教導我們佛法平等，無有高下。為何您又說還分為上中下三等呢 ? 請您幫我們開示。」誌公禪師回答說：「佛法雖然平等，作福卻有上中下。 為什麼呢？ 若人延僧到俗家誦經者為下品。」 意思是如果有人延請僧人到居士家裡誦經 ，是為下品。

Emperor Wu asked, “Master, you have always taught us that all Dharmas are equal. Why did you say that the merit and virtue generated from reciting sutra may fall into upper level, middle level, and lower level? Please advise.” Chan Master Zhi Gong answered, “although all dharmas are equal, the blessings people generate may differ by their ways of reciting sutra. Why? If a layperson invited a dharma master to recite sutra in the layperson’s home, the blessings fall into the lower level.”

第二種是：若人山間野地做個供寮祈福者為中品 。也就是說，如果在山間野地建造一個供寮祈福，為中品。 

If a layperson went to find a place in the mountains or wild field and build an offering shelter, the blessings from their prayers fall into the middle level.

上品是：若往山門中作福誦經者為上等。 所以在家為污地， 山間名淨土， 但凡屬庵堂寺觀，乃伽藍淨地 ，諸佛神祇，常住不離， 是故為上也。 

If they come to a way place inside the mountain gate to recite the sutra, the blessings they generate will fall into the upper level. The reasons are: the laity’s home is a contaminated place; the mountains and wild fields are pure places.  Any place that belongs to monasteries or temples is a pure land of Sangharama (monastic sanctuary) guarded by all the Buddhas and Bodhisattvas. That’s the place where Buddhas and Gods reside and never leave. So the blessings they generate in Sangha are the best.

由此可見，同樣是誦經或者參加法會，如果來到道場（註：須為清淨修行的正法道場），獲得的福報，跟在家自己用功， 或者連線Zoom遠端參加，所獲得的福報是不同的。

From the sutra we can see that, if we recite the same sutra or attend the same Dharma event, the blessings we receive will differ from the locations we choose—either in a way place (Note: It must be a place of pure practice and true Dharma), or at home, or connect from Zoom.

眾所周知，從2019年底開始的疫情，持續延宕了三年，許多人的生活習慣和觀念也悄悄發生了變化。例如從傳統的每天去公司上班，到現在可以遠距辦公，生活必需品也可以透過網路訂購；大家更依賴網路讓自己的生活和工作更加便利，甚至不必踏出大門一步就可以解決所有的問題；

As we all notice that the pandemic has been affecting everyone for more than three years since the end of 2019. People’s living habits and their perspectives on the world change along with it. For example, many people are able to work remotely from home now instead of commuting to office each day. All the necessities and food can be delivered to their door from online. Thanks to the connected world by internet, they can enjoy a much easier and convenient way to live and work, and are more dependent on the internet to solve all the problems without even stepping out of their door.

人與人之間的交流與溝通，也從面對面的接觸，變成遠距離的溝通。所以有些人也習慣性地把疫情後的世間法也用於修行。可是世間法講究的是用最少的成本達到最大的利益，所以網路的方便快速自然會成為大家的首選。而修行卻在於一顆真心。正如印光大師所說：

有一分恭敬，則消一分罪業，增一分福報；

有十分恭敬，則消十分罪業，增十分福報。

Communication between people has shifted from face-to-face interactions to remote communications. Some people have habitually applied post-pandemic worldly methods to their spiritual practice. However, worldly methods aim to achieve maximum benefit at minimal cost, so the convenience and speed of the internet naturally become everyone’s first choice. But true practice lies in a sincere heart. As Master Yinguang said:

With one part of reverence, one part of sin is eliminated, and one part of merit is gained; with ten parts of reverence, ten parts of sin are eliminated, and ten parts of merit are gained.

即便如此，能夠住在法總道場附近的弟子畢竟還是少數，但是弟子認為，有在修行總比沒有修行的好，先求有，再求好。所以弟子又找到了佛經中教給菩薩修行選擇的地點，可以供我們借鏡。就是在《妙法蓮華經·安樂行品》裡，所說的四種安樂行中的身安樂行。

Even so, there are still few disciples who can live near the Dharma Realm Buddhist Association, but I believe that some practice is better than no practice at all; first strive to have it, then strive for excellence. So, I found the recommendations on location for Bodhisattvas’ practice in the sutra, which can serve as our reference. It is mentioned in the Lotus Sutra, Chapter on Practices of Peace and Joy, about the bodily practice of the four types of Practices of Peace and Joy.

簡而言之，就是菩薩要身當遠離十種事，才能得常好坐禪，修攝其心，故名身安樂行。上人解釋說：「云何名菩薩摩訶薩親近處：什麼是大菩薩所該親近的呢？親近，也就是接近，就是離得不遠、很相近的。」要親近修攝其心，那麼要遠離哪十種事？

In short, Bodhisattvas must keep their bodies away from ten things to achieve the constant good practice of meditation and collect their minds, hence the name bodily easy practice. Master Hua explained, what is meant by the close place of the Great Bodhisattva: what should the Great Bodhisattva be close to? Close means near, not far, and very close. Bodhisattvas must be close to “collecting their minds.” Then what are the ten things they must keep their bodies away? The ten things are:

1） 遠豪勢Staying away from those who have power and influence

2） 遠邪人邪法Staying away from deviant people and deviant dharmas

3） 遠兇險嬉戲Staying away from wicked and dangerous amusements

4） 遠旃陀羅Staying away from chandalas

5） 遠二乘眾 Staying away from followers of the Two Vehicles

6） 遠欲想Staying away from thoughts of desire

7） 遠五種不男Staying away from unmanly men

8） 遠危害之處Staying away from danger and harm

9） 遠譏嫌之事Staying above reproach and suspicion

10）遠畜養年少之弟子沙彌小兒Staying away from keeping young novice monks as disciples.

弟子在2020年6月因為申請到培德女校教書才得以在萬佛聖城封城期間，有幸搬進聖城生活。可能是因為在聖城住得久了的緣故，認為參加法會是順理成章、輕而易舉的事情，只要從菩提精舍走路一兩分鐘就可以到大殿了。

Next, I want to share some of my reflection on my experience when I took the Bodhisattva’s Precepts this past July. I was fortunate to be allowed to move into CTTB in June of 2020 after CTTB was closed to public due to pandemic. I volunteered to teach in the girls’ school. It has been four years since then, and I take everything for granted, for example, joining Dharma events. It takes only one minute’s walk from Bodhi House to Buddha Hall.

但是當弟子看到，今年7月報名參加在家菩薩戒的戒子們，很多是遠道從歐洲、亞洲、澳洲長途跋涉，歷盡各種千辛萬苦、填了不知多少文件才得以來到聖城參加傳戒儀式（有些人還拿不到簽證）。他們可能剛下飛機，還在倒時差，就要馬上開始緊張的學習戒律的課程，他們的臉上雖然略顯疲憊，但是眼睛裡卻閃動著終於邁進聖城山門後的滿足與興奮的神情。

However, when I attended the precept classes and ceremony of Bodhisattva Precepts this past July, I noticed that many preceptees have come all the away from Europe, Asia, and Australia. I believe that they must have filled out numerous documents and overcome various difficulties, before they could finally step into CTTB and attend the ceremony (a lot of our disciples even couldn’t get a visa to come here). 

Many of them just got off the plane and tried to adjust to the jet lag. Without any delay, they had to start to take precept classes. Although they looked very tired, their eyes had sparkles of excitement and satisfaction, that they finally were able to step into the mountain gate of CTTB.

末學心裡感覺十分慚愧，因為我覺得自己沒有好好珍惜 在聖城的每一天的修行時間。但是也受到了他們的感染，打起精神，跟他們一起虔誠認真地參加所有的課程和法會，珍惜在聖城參加法會、修行的每一個機會。

I felt very ashamed of myself for being sloppy when I saw their diligence. So I struck up my spirits to attend all the precept classes and ceremonies vigorously, and really cherished every opportunity to cultivate in CTTB.

我的感想就是：我們對自己擁有的健康和時間，都是想當然的，認為他們都一直會在，但是事實是，不知道什麼時候就會遠離我們。 聖城就像是我們的大家庭，我們有機會留在這裡，真的需要珍惜在這裡修行的每一天。

My reflections are that, we take our health and lifetime for granted, assuming they’ll always be there, but we never know when they might leave us. CTTB community is like our family, and when we have the chance to stay here, we really need to cherish the opportunity to cultivate here.

《誌公禪師因果經》裡還有一段經文：「昔有三個人欲度大海，要過海東。有一大智士，就造一艘船，而渡海去；又有一人，用一大牛，拽住牛尾，亦渡海去；又有一人，不造船，不用牛，只用一豬，拽住豬尾，亦欲渡海，其豬焉能渡得海，連人拽下海底，反惹大笑難當。此喻上中下三等，優劣不同，所以求福要擇戒行僧人。若不依此，甚為迷惑，如夢說夢也。」

In the Sutra of Chan Master Zhi Gong’s explanation on the Cause and Retribution, there is a passage reads: “Once there were three men who wanted to cross the sea to the east. A wise man built a ship and crossed the sea; another person found a big ox. By holding the ox’s tail, he also crossed the sea (with help from the ox); another person, without building a ship or using an ox, merely held a pig’s tail, trying to cross the sea. How could the pig swim cross the sea? The pig dragged the man to the bottom of the sea in the end, causing great laughter. This metaphor describes the three levels of cultivation, leading to respective results. Therefore, to seek blessings, one must find monks who uphold the precepts seriously. If one does not follow this, it is very confusing, like telling a dream within a dream.”

我覺得這一段很簡短，好像很容易理解，但是我就讀了很多遍，所以想在此跟大家分享一下。就是說，有三個人想要穿越海洋，其中一個人有偉大的智慧，所以這個人會建造一艘大船，然後穿越海洋。 第二個人找到大牛，所以這個人會拽住大牛的尾巴，也會穿越海洋。 第三個人沒有建造船，沒有找到大牛，他只找到一隻豬，所以第三個人會拽住豬的尾巴，也想要穿越海洋。 然而，我們都知道豬不可以穿越海洋，所以這個人會把豬拉到海底。 所以這對每個人都是笑話。

I find this passage short, and it seems easy to understand, but I read it many times. So I want to share it with everyone. It says that once upon a time, there are three people who want to cross the ocean. One of them has great wisdom, so he builds a large boat and crosses the ocean. The second person finds a big ox, so he holds onto the ox’s tail and crosses the ocean. The third person neither builds a boat nor finds an ox; he only finds a pig. So, the third person holds onto the pig’s tail, also wanting to cross the ocean. However, we all know that pigs can’t cross the ocean, so this person drags the pig to the bottom of the sea. Hence, this becomes a joke for everyone.

這個說法代表了三個修行者的層次。當我們想要修行時，我們必須選擇一個嚴持戒律的僧眾，有偉大的智慧。如果沒有，我們就會總是困惑，就像夢中的夢。第一個人造了一艘大船，可以帶領大家一起渡過海去。 第二個人用大牛，他雖然也可以渡海，但他只渡他自己一個人，我覺得他的譬喻可能是小乘人，就是自了漢。 第三個人，我覺得是他歸依了一些邪師邪法，所以最後可能跟著邪師邪法也會一起墮到地獄去。 這個是我的解釋，我不太知道是不是上人解釋過這個譬喻，這是弟子自己淺顯的理解。

我很推薦《誌公禪師因果經》給你們的朋友、同學，有一些初學佛法的人，他可以來先讀這本經，非常薄，也很容易地理解。我認為這部經對我來說非常有益，作為一個初學者。 所以我選擇了這部經和大家分享。 我也不知道法界佛教總會有沒有計劃，可以翻譯這部經典成英文。因為我覺得它真的是非常好的一部經典。 所以我期待法界佛教總會有機會可以出版它的英文版本。

This statement represents the three levels of cultivators. When we seek blessings from cultivation, we must choose a monk with great wisdom and upholds precepts seriously. If not, we will always be confused, like telling a dream within a dream. The first person builds a boat to cross all sentient beings over the sea together. The second person used a big ox, and although he could also cross the sea, he only crossed it alone. I think his metaphor might refer to the hinayana followers, or those who seek only self-liberation. The third person, I believe, followed some heretical teachers or doctrines, and eventually, they would fall into hell together with these heretical teachers or doctrines. This is only my interpretation. I’m not sure if Venerable Master has ever explained this parable, but this is my humble understanding. I really recommend this sutra to your friends and classmates, especially those new to Buddhism. They can start by reading this sutra; it is very thin book and easy to understand. I think it is very beneficial to me as a new disciple. Therefore, I chose this sutra to share with everyone. I don’t know if the Dharma Realm Buddhist Association plans to translate this sutra into English, but I think it is a very good sutra. So, I look forward to the English translation by the Dharma Realm Buddhist Association.